timespace coordinates: Potter’s Bluff – alternate 1995, after all the adults are wiped out from a mysterious disease
The plot concerns a young punk rock enthusiast (Estevez) in Los Angeles who finds himself partnered with a jaded repossession agent (Stanton) and subsequently caught up in the pursuit for a mysterious car that might be connected to extraterrestrials. The soundtrack is noted as a snapshot of the early-’80s Los Angeles hardcore punk scene.
The Weird and the Eerie, Mark Fisher (2016)
Making Sense of “The Weird and the Eerie” By Roger Luckhurst
(…) “You have probably heard of “the weird” by now, but you may not quite know what it is, or why so many genre critics, cultural theorists, and philosophers are keen to engage with it. It might once have been quarantined as a subgenre associated with sullen Goths and all those arrested-adolescent readers of H. P. Lovecraft, but it has long slithered free of those confines, and now leaves a trail not just straight across the internet, but on the page and in mainstream TV shows and movie screens.
Writers of the New Weird in Britain, like M. John Harrison and China Miéville, briefly rallied to this banner in 2003 before morphing into something else (although the critics still lumber around with the term). Philosophers such as Graham Harman and Eugene Thacker have proposed a “weird realism” — a rival term to “object-oriented ontology” — that replaces Husserl or Heidegger with Horror. One of the early signs of this shift was Mark Fisher’s own symposium on Lovecraft and Theory at Goldsmiths College in London in 2007. In film, David Lynch was always “wild at heart and weird on top,” from his early animated short films up to Inland Empire. On TV, True Detective was pretty weird, with its echoes of Robert Chambers’s The King in Yellow and dark nihilistic mutterings lifted from Eugene Thacker’s In the Dust of this Planet: The Horror of Philosophy Volume 1. Stranger Things was quite weird, although a little too soft-focused and retro to be fully paid up, but The OA was definitely out-and-out weird. Jeff VanderMeer’s Southern Reach trilogy of books (Annihilation, Authority, and Acceptance, all of which appeared in 2014), so far the major achievement of the American translation of the New Weird, will hit mainstream cinemas with Alex Garland’s film adaptation in 2017. Best get weirded up.
Fisher’s guide to this terrain is an excellent place to start your orientation. The book displays his signature knack for reading popular culture (principally music, fiction, and film) in an expressive, demotic way that is still vigorously political and philosophical. Somehow, Fisher magically renders post-Lacanian, post-Žižekian Marxism and the radical anti-subjectivist philosophy of Gilles Deleuze entirely accessible. Only Fisher can enthuse about old Quatermass TV shows in terms of their “cosmic Spinozism” and still (mostly) make sense. With typical disdain for cultural boundaries, Fisher moves crab-wise from Lovecraft and H. G. Wells to the impenetrable mumblings of punk band The Fall; obscure Rainer Werner Fassbinder TV shows from Germany; Lynch, Stanley Kubrick, and Andrei Tarkovsky films; Nigel Kneale TV series from the 1970s; the music of Joy Division; The Shining; the unclassifiable fiction of Alan Garner and Christopher Priest; Jonathan Glazer’s extraordinary avant-garde SF film Under the Skin; and surprising appearances of Margaret Atwood’s early fiction Surfacing and Christopher Nolan’s portentous quantum SF blockbuster Interstellar (which receives a great defense).” (read more here)
The eeriness of the English countryside
(…) “In music, literature, art, film and photography, as well as in new and hybrid forms and media, the English eerie is on the rise. A loose but substantial body of work is emerging that explores the English landscape in terms of its anomalies rather than its continuities, that is sceptical of comfortable notions of “dwelling” and “belonging”, and of the packagings of the past as “heritage”, and that locates itself within a spectred rather than a sceptred isle.
Such concerns are not new, but there is a distinctive intensity and variety to their contemporary address. This eerie counter-culture – this occulture – is drawing in experimental film-makers, folk singers, folklorists, academics, avant-garde antiquaries, landscape historians, utopians, collectives, mainstreamers and Arch-Droods alike, in a magnificent mash-up of hauntology, geological sentience and political activism. The hedgerows, fields, ruins, hills and saltings of England have been set seething.”
“What are those pressing concerns, though, and what are the sources of this unsettlement? Clearly, the recent rise of the eerie coincides with a phase of severe environmental damage. In England, this has not taken the form of sudden catastrophe, but rather a slow grinding away of species and of subtlety. The result, as James Riley notes, is “a landscape constituted more actively by what is missing than by what is present”. This awareness of absence is expressing itself both in terms of a vengeful nature (a return of the repressed) and as delicate catalogues of losses.”
“Digging down to reveal the hidden content of the under-earth is another trope of the eerie: what is discovered is almost always a version of capital. Keiller’s Robinson tracks the buried cables and gas-pipes of Oxfordshire, following them as postmodern leylines, and tracing them outwards to hidden global structures of financial ownership. Wheatley’s deserters rapaciously extract “treasure” from the soil, by means of enslavement and male violence. In his cult novel Cyclonopedia (2008), the Iranian philosopher Reza Negarestani figured oil as a sentient entity, developing Marx’s implication that capital possesses emergent and self-willed properties, that it is somehow wild.” / see: 771-robinson-in-ruins-2010
(read more here)
The House of Tomorrow is a 2017 American independent drama film written and directed by Peter Livolsi and starring Asa Butterfield and Alex Wolff. The film is based on Peter Bognanni’s 2010 novel of the same name. It is Livolsi’s directorial debut. Co-stars Ellen Burstyn and Nick Offerman served as executive producers of the film.
16-year-old Sebastian Prendergast has spent most of his life with his Nana in their geodesic dome home tourist attraction where she raises him on the futurist teachings of her former mentor Buckminster Fuller in hopes that one day Sebastian will carry Fuller’s torch and make the world a better place. But when a stroke sidelines Nana, Sebastian begins sneaking around with Jared, a chain-smoking, punk-obsessed 16-year-old with a heart transplant who lives in the suburbs with his bible-thumping single father Alan and teenage sister Meredith. Sebastian and Jared form a band, and with his Nana’s dreams, his first real friendship, and a church talent show at stake, Sebastian must decide if he wants to become the next Buckminster Fuller, the next Sid Vicious, or something else entirely. (rottentomatoes)
“Through coal’s carbon chemistry, and its waste product of coal-tar, a realm of synthetic colours and substances is unlocked from a dense and primitive blackness. The ﬁrst magic act is coal-tar becoming colour, the ﬁrst of thousands of substitutions. This magic is a black force. Gravity’s Rainbow lets loose its narrative strands amongst a world of acronyms and neologisms, ﬁctional and actual. spqr, arf, mmpi, soe, spog,
cios, bafo, nta, shaef, pwd, cns, pisces, viam, tsagi, niso, bafo, okw, achtung, Kryptosam, Hexeszüchtigung, ctenophile, Oneirine. These clatter like the evil spells from a necromancer’s manual. These clotted words spell out the coordinates of military, economic and technological power. The most important of these cryptic formulae, the acronyms that generate the rainbow and allow the tracing of its arc,are the colour factory ig Farben and the German Second World War rocket weaponry known as v-1, v-2 or a4. Pynchon brings these two industrial-technological forces into proximity with magic, mysticism and alchemy.”
“Inside the arcades, the ur-architectural phenomenon of the nineteenth century, transitional colours, twinkle, glimmer and reﬂection danced, and all the more charmingly as night fell. In the early days the gas lighting, whose illumination was an uneven ﬂickering, cast a sparkly sheen over everything. In the arcades, their historian Walter Benjamin claimed, ‘falser colours are possible’, and everything is doused in a special ‘glaucous gleam’, which is reminiscent of aquariums, as Friedrich Gerstäcker imagined in a ﬁctional transposition and, after him, Aragon made so vivid in Paris Peasant. In Gerstäcker’s The Sunken City, the hero sees, to his amazement, that
with the gradual infusion of twilight, these undersea corridors just as gradually lit up by themselves. For everywhere in the bushes of coral and sponge were sitting broad-brimmed, glassy-looking medusas, which already at the outset had given off a weak,greenish phosphorescent light that quickly picked up strength at the approach of darkness and now was shining with great intensity.
The arcades are zones of special effects where optical illusions, tricks of the light and transformations readily occur. This is why the arcades appear so magical, but it also intimates something of their propensity to deception and delusion. The very magic of the space colludes with the commodity promises on sale.”
“Celestis offers space burials, with the ashes compacted in a capsule and sent into orbit (before re-entering) or ﬁred to the moon or into deep space (for ever). That which is legally a ‘ﬁnal deposition’ can be commodiﬁed further in an effort to afford a technologically guaranteed sublime.They also offer a star-naming service. At the start of the twenty-ﬁrst century, a Chicago company announced that it had created a new way to memorialize loved ones: by turning their charred remains into a gem. The ‘patent-pending’ LifeGem offers to press the cremated ashes of a lost one into a diamond. You can have your loved one with you whenever you choose, which is something that no other memorial product offers, remarks Greg Herro, LifeGem’s chief executive. ‘Nothing else quite offers that everlasting love.’ (…) ‘The proprietary LifeGem creation process creates diamonds from the true essence of our loved ones, the carbon.”
Der Bildungstrieb der Stoffe : veranschaulicht in selbstständig gewachsenen Bildern (Fortsetzung der Musterbilder)
by Runge, F. F., 1795-1867 (Includes 23 smaller chromatograms mounted on the title page surrounding the title, and 60 larger chromatograms mounted on 31 leaves. The chromatograms consist of concentric circles of color produced by applying a liquid chemical compound to filter paper.)